The parable of the pilgrim written to a friend by Symon Patrick ...

CAP. XIX.

Of many other devices to discourage him in his Journey. Especially if he should chance to get a fall.

HEre the Holy man rested himself again for a little space, to see if th•••• were ought that his Disciple had a mind to propose, who all this while had been in a profound stilness. But when he saw that he did no∣thing but ponder upon what he had spoken, and re∣mained so fixed, as if he had been chained to his mouth, and could not stir from thence; he went on in his discourse, which he clearly discerned the poor soul most greedily received. You look, said he, as if you were not at all dejected at what I have delivered; and perhaps you are the better satisfied, because you expect to be entertained with more pleasant news than hitherto hath saluted you. But I must deal sincere∣ly with you, and ler you know that many of the plea∣sures in this way that you are to go, consist more in beating enemies, than in having none; in victories and triumphs, rather than in not being exposed to dangerous conflicts. And therefore be contented to hear that all your enemies will fall into a rage, and be filled with madness, when they see their strata∣gems become so unsuccessful. And that they may take some revenge for so shameful a disappointment, they will procure that you be exceedingly despised and scorned as a very poor wretch, and a filly creature. They will set the very Boyes and Girls to laugh and hout at you: or, which is worse, they will lay all the false things to your charge that they can

devise, and throw in your teeth any old fault which you have committed, and not only brand you with very disgraceful names, but also calumniate you as a man of ill designs. But if you will be safe, I charge you not to heed these things at all; no not if they go about to rob you, or proceed to beat you, or use you very despitefully, and persecute you with as much violence as malice can minister to their fury. Remem∣ber what I now say unto you, as you love your life, and contend not with them, strive not fiercely against them, nor spend so much as a fit of anger upon them. Content your self as well as you can with the da∣mage received, and pass on quietly, as though no hurt had been done, lest you involve your self in worse dangers, and suffer a far greater harm than they have in their power to do you. Carry this only in your mind, that to be at Jerusalem in safety with Je∣sus, is a thing that ought to be purchased with far harder usage than all this; and then you will not so much as repine at it, but be more comforted by your patience, than you could have been by remaining free from such afflictions.

Let this also be added for your support, that if they see you are so hardy, as not to be at all moved by these affronts, but rather well contented with such rude and dirty abuses; it will give as great discou∣ragement to them, as they hoped thereby to have given you. You will grow a very considerable per∣son in their account, and they will stand in fear of you as one that is like to hearten many others in this jour∣ney, from which they labour by so many waies that they may be deterred. Which must not be expound∣ed as if their heart would not serve them to trouble

you any longer when they see you return all their blows upon themselves; for as long as their malice lasts, they will not cease to be a vexation to you, and to labour to bring you into some new danger. Nay, it is likely they will from all these disappointments only learn to go to work more craftily, and lay all their heads together to contrive some insensible waies of effecting your ruine. But, as I said before, keep in your mind Jesus and Jerusalem, and they will give you security, and countermine all their plots to undo you. As for instance, it is possible they will endeavour to sow some differences between you and your fellow-travellers, when you meet with any to bear you company. They will study to work in you an ill opinion, and to make you shy of each other; nay, to cast such bones of contention among you, that you shal grow passionate, fall out by the way, & break company: of which separation they will be the more desirous, because they know it is so profitable for you in your travels to have the benefit of good companions. Now if in this case you do but look up∣on Jesus; though the fire were already kindled, it would be instantly extinguished. And if Jerusalem do but come into your mind, if you do but cast a glance upon that sweet and quiet place; it will pre∣sently make a calm in your soul, which cannot think it likely you should come thither, but in the paths of Peace and Love. As much as in you lyeth therefore, live peaceably with all men, and much more with your Brethren and Companions. And as one of the Eldest Guides that ever travelled this way hath left us directions, let it be ever a principal part of your care, to keep the Ʋnity of the Spirit in the bond of Peace.

I hope that what I now say, together with that disposition which brought you hither to me, will render one caution (which else should have been here interposed) as unnecessary to you, as it is need∣ful in it self: which is, That you enter not into hot disputes, and sharp contentions with any man, no not about the Opinions in which they pretend Re∣ligion is concerned. But yet let me pass an Observa∣tion or two upon those Contests which seem to exer∣cise so much of some mens zeal, and tell you; That I do not remember I have been acquainted with any man who was in love with Controversies, that much mind∣ed the way to Jerusalem, or studied to be so able to do the Will of God, as to confute and silence the Ad∣versaries that he opposed. This wrangling piece of Learning, is alwaies wont to leave the most necessa∣ry truths, that it may pursue those which are are un∣profitable and good for nothing. Nay, it is observed by wis men, to be generally accompanied with this base quality; that it cannot exercise the Understanding without provoking the passions, nor speak of Mo∣deration it self without distemper, nor treat of peace and quietness, without putting the soul into disorder. And therefore I could never discern that such Disputers have any great faculty of descrying the Truth about which they contend; but make that a matter of great difficulty and perplexity which the peaceable people, and they who are free from passion and prejudice, do eafily disco∣ver. And here I shall not stick to refresh your mind a little with the pleasure of a Story or Parable which I have somewhere met withall out of Anselme a man of no mean esteem in the times wherein he lived. There were two men, saith he, who a little before the Sun

was up, fell into a very earnest debate concerning that part of the Heavens wherein that Glorious body was to arise that day. In this Controversie they suffered themselves to be so far ingaged, that at last they fell together by the ears, and ceased not their buffetings till they had beaten out each others eyes. And so it came to pass that when a little after, the Sun did show his face, there was neither of these doughty Champi∣ons that could discern one jot a thing so clear as the Prince of lights, which every child saw beside them∣selves. It would be too great a disparagement to your understanding, if I should spend a moment in teaching you to apply it to our present purpose. It is sufficient to add, That though zeal for Re∣ligion be not only commendable, but required of us, yet we must take great heed lest we strive so hotly and passionately for every Opinion which we have conceived, that we quite lose our faculty of discovering either that, or any thing else which is truly good. I may well say any thing else; for these controversies in Religion I have heard some wise men observe, do much hinder the advancement of other Sciences and the increase of good knowledge in the World. And therefore a great Restorer of Learning among our selves was wont to say, that he was like the Miller near one of our famous Universities, who used to pray for peace among the Willows. For while the wind blew and the Windmills wrought, the Watermill was less customed. And just so it is with these disputes: while they are high and set mens wits in agitation, they draw away their thoughts from other profitable studies, and hinder their minds from such noble inquiries as would do a great service to mankind. Pray therefore for the peace of those that

travel to Jerusalem and do you seek it and pursue it by all means possible. Or if any be contentious and obey not the truth; mark such persons and avoid them.

And truly there are so many enemies as you have heard to exercise our zeal, that we had not need to create more and to seek for enemies among our selves. They are so combined and confederate for our mis∣chief and undoing, that it stands us in hand to unite our forces also for our mutual defence and not to give them that advantage which they greedily gape for and will certainly have by our sad divisions. So great is their subtilty and so intent they are to make the utmost use of it, that if we have any wit it had need be joyned to obviate their designs, and not imployed to make wide breaches, at which without much difficulty they may easily enter and destroy us. For, besides all the wayes of deceiving us that have been already related, I must not forget to remember you of a condition into which you may fall, of which they will not fail to serve themselves as much as they are able. It is possible I mean that some way or other a fit of sickness may sur∣prize you in your journey; or it may so happen that such a great want may be your portion, that no man will offer you any help, or regard your cryes when you beg for relief. At this season your enemies will ga∣ther about you, and as if they meant at once to swal∣low you up, they will put strange fancies into your head and abuse your mind with such black and melan∣choly thoughts as may prove no small affliction to you. They will insult over you, and tell you that your folly and presumption in undertaking this tedious journey, hath reduced you to so great extremities: or that

some hainous sin for which you have not yet been humbled, is the cause of this sad condition: or that you are one whom Jesus hates, which hath made him to abandon you to these straights to chastise your con∣fidence: or that he loves you so little, as not to care whether any body mind you: or at least that you have so ill deserved of mankind, that none of them regards you or hath any sollicitude for your welfare. And all these tales they will tell over and over again in your ears, to feed your melancholy and disquiet of Spirit; to make you murmur and fall into discontent; to breed in you an ill opinion of your Jesus, or to provoke you to anger and displeasure against your Brethren; and if it be possible to work you into such uncharitable thoughts of them, that you should never love them any more. But now it will concern you very much to stop your ears to all these lamentable stories, and to make as if you heard them not at all. You must say over your old lesson as oft as they repeat these sug∣gestions and whisper to your self these words, I am nought, I deserve these miseries; it is not strange that I am sick or poor, but that I am no worse. And then, if you please, you may defie all these enemies and let them know that you do not so much as desire the re∣moval of these burdens, nor care for any thing in the World but only for the Love of Jesus, and to be with him in peace at Jerusalem. Tell them, you cannot be∣lieve that he hates a man who is possessed with this Desire; but howsoever it be, that you are resolved to try him by going on and persevering perpetually in it.

But then if it should happen that any of these as∣saults which I have named should prove so strong as

not only to shake you but also to make you stumble, yea to throw you down and to give you such a fall that thereby some hurt is done you: Or suppose that you should chance to step aside and to divert a little out of the direct path which leads to Jerusalem; you must know that they will make a foul stir about it, and accuse you heavily for having done that, which they laboured with all their power to make you do. I can∣not tell you how you will look upon your self in such a case if you should slide into it, but if you will follow my advice, I would not have you to esteem it so great and horrid a matter as they will make it, nor suffer your self to be affrighted and astonished at it. All that any wise man would bid you do in such a condition is no more but this; That as soon as you observe your fall and are come to your self again, you get up pre∣sently, return into the old path, and use such remedies and medecines as every good body prescribes in such cases. Consider seriously by what means you were drawn aside, humble your self at the feet of God; be afflicted, mourn and weep so far that the smart you suffer may keep you hereafter from the sin; streng∣then your resolution; fortifie your self in those weak places where you are lyable to surprise; be more watchful for the future, and more instant in prayer for the aides of Divine grace. But when this is done be sure you do not lye along upon the ground crying and bewailing your misfortune, nor stand amazed in your errour complaining that you have been so miserably mislead. For I am certain this will do you more harm then good, and give your enemies such advantage against you, that they will double their laughter at your folly; first for your fall, and then for your lying along or standing still after you was cast down. And

truly I am of the opinion, that your fall will not do them so much service as your lying still: and that they will not clap their hands so much to see you down, as to see that you have no heart to rise, but go about to bury your self in sorrow. If you would deject them and spoil their mirth, lift up your self from the earth; and when you are upon your legs again, remember for what end they are bestowed upon you. Proceed for∣ward I mean in your journey as fast as you can, and do not think it is to any purpose to stand looking into your wounds and weeping into your sores. For be∣sides that all that time you make no progress in your way, the wounds themselves also are made more angry and you hinder the speediness of the Cure. Provide therefore that they be instantly bound up, that the parts may close and unite together, that your strength may return, and your journey may be continued with as much courage and alacrity as it was begun. But immoderate grief I assure you will never suffer this; which will rather keep the wounds open, make your weakness greater, and cause the stop which hath been occasioned by your fall to last longer. I know your enemies will be alwayes casting this miscarriage in your teeth, and be calling upon you to remember the place where they tript up your heels: but whatsoever they say, do not think your self obliged to be conti∣nually turning your head that way, nor to be ever looking back upon your lapse and your pain. For they intend nothing else but to detain you in your course: and if they cannot freez your blood and make you stand stock still in a cold amazement, yet they hope hereby to dis-spirit your soul and render you so dull, lumpish and unfit for travel, that you shall move but a very slow pace in the way to Jerusalem. Be not ig∣norant

therefore, I beseech you, of these devices, but take heed lest they make as great advantage of your sorrow as they could of your sin. So you be drown'd and swallow'd up, they care not whether it be by over much pleasure, or by over much grief. They can serve themselves of your spiritual trouble and afflicti∣on of mind, as well as of your carnal delights and bo∣dily injoyments. They can make use of either to draw you from God, or at least if by the one they draw you away from him, they will labour by the other to keep you from returning back unto him.

Nay, ile tell you a fetch they have beyond this. When they have immersed you as deep as they can in sorrow, if they perceive you are aware of their design and that you resolve not to sink any further nor to be overwhelmed with it; then will they make that sor∣row which you have already felt, to be the instru∣ment of plunging you into a new gulph of which you did not so much as dream. They will take that very part upon them, which you your self should have acted before; and tell you that it was very ill done to spend so much of your pretious time in unprofitable grief. They will call you Fool for your labour, in afflicting your soul so long. They will perswade you, it was a new sin to wast those hours in bewailing your offences, which should have been imployed in amending of them. And therefore it is but necessary that I warm you again to be before hand with them and to secure this weapon for your own use. Keep it I say in your own power, lest if they wrest it from you, it serve them in due season to wound you withall. Let your soul know from your self that it is not fit to stand wringing your hands when you should be using them

in your work; and do not stay to hear this from your enemies mouth. Do not let them have the content∣ment to see you cast down so immoderately by your own means, that if you rise, it may be only to fall again by theirs. But put them to as great an affliction by the discovery of their practises, as they would have made you indure by the success of them. Let them know that your errour shall only make you take the greater heed, that you mean to go the faster by your fall, and to recompense your remisness with an higher zeal. But as for affliction and sorrow, that you will reserve your self for them till a time when they shall be more profitable, then now that you have a mind to be doing better then ever. Tell them that you do not intend to ingage Religion against it self, nor make it guilty of being an hindrance to its own proper business. Give them to understand that since you have done your self so much mischief already, you will take care there be no addition to it by the means of the pious pretences of deep Humiliations. Remember them effectually of the old observation which may serve to quash them in the midst of their greatest triumphs over you, viz. That those things which for the time that is past are worst of all, may prove for the time to come to be the best. We take advice of the future of those things which are gone by us. Good counsels in our after-actions owe not a little to the miscarriages of former dayes. Our follies do teach us wisdome, and by lapses we learn to go more steadily.

And if they continue still to insult and to make ado about this business, give not the least regard to them; but call to your soul continually and cry, On, on, (my Soul) stand not to hearken to what they say, look not

back again, get thee forward as fast as thou canst; and in stead of losing more time by these dejections of spirit; let us study by our courage to regain that which we have already lost. Nay, I would have you to proceed in your course, just as if nothing at all had hapned, keeping Jesus in your mind and a vehement renewed desire and indeavour to continue in his fa∣vour; which he is never wont to deny those, whose hearts are sincerely bent to please him.

And yet it may happen after all this that you may meet with a worse use that they will make of your lapses. They may take occasion from thence to per∣swade you to be well contented with such miscarriages and not to trouble your self to amend such faults as have no remedy. Their indeavours will not be want∣ing to possess you with an opinion, which hath infected too many minds; That you cannot imitate Jesus, but have undertaken an impossible task which you will never be able to perform. This they may represent with a great deal of artifice and many fair colours: saying, Alas poor Soul! in what a vain and idle labour hast thou ingaged thy self? what meanest thou thus to strain thy wings in aspiring to that which no crea∣ture on earth can reach? Dost thou think to be like the Son of God? To wish to be so good, is the highest perfection of humane weakness. But to go about it; is only to make a more large discovery of that natural frailty. It is a pattern too illustrious for thee to look upon, much more to follow. It belongs not to meer men to be such great undertakers. Thou mayst as well think to work miracles, as design to imitate his Vertues. It lyes not within the compass of flesh and blood to become so spiritual and divine. And if

thou hadst not already forgotten thy falls, thou couldst not dream of raising thy self to so high a pitch. Can any heart put up such affronts with patience as thou meetest withall? Who can indure such absti∣nence, or exercise such Charity, or practise such Meek∣ness as thou seest in Jesus? Sit down vain man, and comfort thy self in this, that He hath done so worthi∣ly. It is enough to praise and extol such perfections: but it is too much to arrive at them. There is no man in his wits would trouble himself about a business, though he apprehend his obligations never so great that press him to it; when he hath so good an excuse as this at hand, that is not possible to be effected.

I cannot stay to tell you the long speeches that they will detain you withall in this Argument. Only you may know that there is no Theme more easie and plausible than this, wherein to dilate themselves: and therefore you may expect a world of specious reasons to induce you to believe that no man can obey the Commands of Christ, or follow his great Example. Which perswasion, if they can by any means in∣still into your soul, I must assure you before-hand, that it will prove the most dangerous temptation that ever made an assault upon you. It will cut (as I may so speak) the very sinews of your spirit, and cramp your soul, so that you will never be able to travel to Jerusalem. This infusion will not only discourage you, but perfectly benum you, and make you languish in a perpetual lethargy. The opinion of Necessity doth not more quicken and excite us, than that of Impossibi∣lity doth deaden and dis-spirit us in any undertaking. And therefore now if ever, you must run as fast as you can to the extract which I gave you. You must take

a good draught of those enlivening spirits which I commended, and are inclosed in that sentence which you must carry along with you. You must repeat it again and again; I desire nothing but Jesus; nothing but Jesus. He hath filled my soul with a purpose to go to him. He hath inspired me with strong resolutions to follow after him. And sure He will not fail to be my help, my strength, and my salvation.

And here let me beseech you to consider diligently before-hand, that they are his own words to his Dis∣ciples just before he left the world,* 1.1 I have given you an example, that you should do as I have done to you: And how that one of those persons hath also told us, That he left us an example that we should follow his steps.* 1.2 To what end, I pray you, did He give us that which we cannot take? What are we the better for the Copy which he hath left, if it be such as we can∣not transcribe? Did he intend to brave us, rather than instruct us by his actions? Were they meant to upbraid out imbecillity, and not to inspire us with courage and strength? Instead of provoking our spi∣rits, were they only designed to make our ambition despair? And when he should have awakned our di∣ligence, did he only come to astonish us with wonders, and cast our souls into a stupifying admiration? These are base and leud supposals, of which the ancient Pil∣grims did never so much as dream. They thought they saw in him what mortal men by the Grace of God might hope to attain. They lookt upon him as the advancer of humane Nature, not only in his own person, but also in all those who would undertake to follow him. They were incouraged and inflamed by beholding him to imitate his heavenly life: and by his

Grace have left us themselves as instances and ex∣amples of that excellent virtue which Believers on Jesus may come unto. They imitated him so happily, that they themselves are become Originals. They cry out aloud unto us, that we should be followers of them, as they were of Christ.* 1.3 And must we now stand only gazing upon them; and spend our time in commending the Piety of ancient dayes? Must we think that those were priviledged Ages which were attended with such a Grace that doth not descend up∣on future successions? Did the favours of Heaven dye with those great souls? Must wee seek for Christians only under their ruines, and in their Monuments? Must we adore their reliques in Books, and please our selves in Idaeas, and Patterns of things which we cannot imi∣tate? Is it enough that we live in a profound sleep, if it be but interrupted sometimes with pleasant visions? Do they speak only to the first-born children of Christ, when they say, Brethren,* 1.4 be followers together of us, and mark them which walk so, as you have us for an ensample? Was it the priviledge of their birth∣right to be so good, and must we be contented to re∣main bad? Are we such puisnees that must expect no portion of Divine Grace,* 1.5 or think of being followers of God as dear Children of his? For the Love of God let us not think that his treasures are exhausted, or that he is weary of his first munificence. His arm is no shorter than it was, nor are his hands less open. He is still willing to dispense his largesses, and to make us know that they did not end with those Ages. Let us rouze up our selves therefore, and not lose the benefits of Heaven, by thinking we cannot have them. Let us not impute to it such an unkindness of giving us so high an example, that it might oblige us to an unpro∣fitable

trouble. These are the old subtilties of the Serpent, which the Heathen Divines have detected as well as we. The Philosophers themselves were haun∣ted with these clamours, and the people rang this con∣tinually in their ears; it is impossible to follow such examples as you propose. But they set themselves stoutly against this sluggisness. They pursued mens souls that made these excuses, and ferretted them out of such pretenses wherein they sought to borrow, and to make a Sanctuary for their laziness. You imagine, saith one of them, that those things cannot be done, which you do not. You will needs have them far to surmount the nature of man, because you will not be at the pains to acquire them. How much better do I think of you, than you do of your selves? I honour you so far, that I am of the mind you can be so good, but only you will not apply your selves unto it. For, Who is there that hath made a tryal with all his heart, that failed in the attempt? Who hath buckled him∣self to the work, that was destitute of strength? To whom have not these things appeared more easie in the act, than in the imagination? The very truth of the business is, That it is not because they are so difficult that we dare not enter upon these things; but because we dare not enter upon them, therefore they are difficult. We af∣fright our selves with imaginary hardships: and this fear magnifies objects, and infinitely multiplies every individual. Be but pleased resolutely to undertake the task, and you shall find it as sweet and easie as now it seems harsh and formidable. Do but think that all things yield to hard labour, and you have over∣come the greatest difficulties by that one thought.

Do you hear, Sir, what this person saith? Shall we

not have as much courage as Heathens? Is there not so much of God remaining among us, as inspired them with such strong resolutions? It seems to me that he hath touched the right string, and did we not supine∣ly neglect our selves, and forget even the words of Je∣sus, we should conclude, That to him that believeth all things are possible. We hinder the proficiency of our souls in Piety, just as men do the advancement of good Learning. There are few that understand (as per∣haps you have heard it observed) either the Estate they possess, or their Abilities to purchase more: but they think the one is greater, and the other less than indeed they are. So it comes to pass, that over∣prizing what they have already acquired, they make no further search, nor think of a due progress: or un∣dervaluing the power that God hath given them, they expend their strength and force, in things of lesser consequence, and make no experiment of those which are the highest and noblest improvement of their minds. They content themselves to read and pray, and confess their sins, and take these for the best at∣tainments of Christians. These are the fatal Pillars, beyond which they have no hopes to penetrate. Here they make a stand, when they should go on to all other actions of an Holy Life. They run round in a perpetual circle of these Duties, when they should move forward to a compleat imitation of their Bles∣sed Saviour. Rouze up your self therefore, I beseech you, and do not despair by his assistance of following the great Example which he and his Holy Ones have left us. As the opinion men have of their wealth is the cause of want; so the conceit of an incurable weak∣ness, is the cause that we do no better. They that are gone before us, have not left us to sigh and mourn

that we cannot go after them. They have not rob∣bed us of all the Glory of doing well. We in this present Age, if we do but stir up the Grace of God which is in us, need not degenerate from the brave examples of our predecessors. Let us but look upon them now, and in good time we may look upon our selves. As their example will incourage and excite our souls at present; so hereafter we shall draw much spirit from our own. Having done so well at first, we shall blush not to do better afterward. And while we imitate others, we shall at least indeavour with all our might to excel our selves.

I can see no hinderance that lyes in our way but on∣ly our own laziness, together with this weak perswa∣sion wherewith our enemies labour to possess us: That because the business is not presently done, it is not likely to be done at all. And yet to say the truth, I think that our Idleness is to bear the blame of this perswa∣sion also; for otherwise we should never entertain such unreasonable apprehensions. There are a great num∣ber of men that would do well, if they had but the courage to indure for a few daies. They have eager motions, or rather furious passions, and if the busi∣ness could be done in a moment, or in that fit, there would not be braver men than they. But they are not willing to carry on a design of any length: they cannot hold out to make a work and a labour of be∣coming good: and so their slothful humour makes them, after the first attempt, to give back, and to cry out, to be better than we are it is impossible. A long march after our Saviour is a Bug-bear that affrights them. A tedious War with their enemies quite di∣spirits them. They are loth to be at the pains of sub∣duing

many resistances, and undergoing a laborious and continued course of destroying their opposers. They would not be souldiers all their life: nor ever ingaged in a combate with their Adversaries. They see their sins, but they either seem so great, that they imagine they cannot be vanquished: or at least they will not be at the trouble of it, if it cannot be done in an instant. After the first on-set, which is commonly very violent, they are wont to cool and make a retreat if they meet with any difficulties. They would have all effected now, and nothing left to be done to mor∣row. They do not care for overcoming their enemies, but they had rather end the War with them; or if they must fight, it shall be but one Battel. They would not be at the trouble of getting the better of any opposition; but they wish there were none, or that it were soon removed. They love the peace which will follow the victory, but they have no list to obtain it by a prolonged War. They would have their Adversaries yield without many blows, and are content to engage but once for all against them. In this encounter, you would not think there were to be found any souls that are more couragious. They are all on fire, and you would take them to be more than men. But it is their idleness and sloth that makes them thus active. It is their cowardise, and not their valour that puts them into such a fury. It is because they would have no more to do; but only to enjoy their ease, and take their repose. They had rather have nothing at all to do; but if they must imploy their Arms, they desire instantly to lay them aside again. You mistake them if you think they have a mind so much as to conquer, and triumph, and reign; all they desire is only to live, and be in quiet. But if

they must needs overcome, and they cannot otherwise have their wishes; they would do it presently, and by once taking pains, ever after have leave to play. Do not therefore deceive your self, nor take a measure ei∣ther of their courage, or of the success by one impres∣sion upon your enemies.* 1.6 You have need of Patience (if you will be a follower of Jesus) that after you have done the Will of God, you may inherit his Promises. This is a Virtue which is absolutely necessary in all great en∣terprises, but in none more than in this noble under∣taking which you have in hand. If this be wanting, you must needs stay short of Jerusalem; but if you be armed with it, you need not despair of executing the pleasure of Jesus, and having the favour of seeing him there.* 1.7 Let it but have its perfect work, and then you will be perfect, intire, and wanting nothing. By this the first Pilgrim which I told you of, came happily to his journeys end;* 1.8 for after Abraham had patiently indured; he obtained the Promise. And if you inquire of all that succeeded, you will hear this language from every one of them, Be not slothful, but followers of them who through Faith and Patience inherit the Promises.* 1.9 Where∣fore being incompassed with a cloud of witnesses, and having on every side so many glorious examples, run with Patience the Race set before you, looking (especial∣ly) unto Jesus the Author and Finisher of your Faith, who for the Joy set before him,* 1.10 endured the Cross, despising the shame, and is set down at the right hand of God. For, con∣sider him that endured such contradiction of sinners against himself, lest you be wearied and faint in your mind.

Notes

• * 1.1

  Joh. 13.15
• * 1.2

  1 Pet. 3.21
• * 1.3

  1 Cor 11.1
• * 1.4

  Phil. 3.13
• * 1.5

  Eph 5.1
• * 1.6

  Heb. 10.36
• * 1.7

  1 James 4
• * 1.8

  Heb. 6.15
• * 1.9

  Ib. v. 12
• * 1.10

  Heb. 12.1, 2, 3